Chinese
供养耶？”复语海神：“汝等住在大海江河，如来舍利汝收取者，地居之人如何得往而供养耶？”尔时四天王即皆忏悔，悔已各还天宫；尔时大海、江、河神等，皆亦忏悔，诚如圣言，悔已各还。 大般涅槃经圣躯廓润品第四 尔时，帝释持七宝瓶及供养具至茶毗所，其火一时自然灭尽，帝释即开如来宝棺，欲请佛牙。楼逗即问：“汝何为耶？”答言：“欲请佛牙，还天供养。”楼逗言：“莫辄自取，可待大众，尔乃共分。”释言：“佛先与我一牙舍利，是以我来，火即自灭。”帝释说是语已，即开宝棺，于佛口中右畔上颔取牙舍利，即还天上起塔供养。尔时，有二捷疾罗刹隐身随释，众皆不见，盗取一双佛牙舍利。 尔时，城内一切士女、一切大众，即一时来欲争舍利。楼逗告言：“大众当知，待且安详。如佛所说，应当如法，共分供养。”尔时，城内士女、一切大众不闻楼逗所言，乃各执持矛槊、弓箭、刀剑、罥索、一切战具，各自庄严，欲取舍利。尔时，城内人众即开佛棺，兜罗白㲲宛然不烧，大众见已复大号哭，流泪盈目，各将所持悲哀供养，深心礼拜，流泪长跪，同说偈赞： “如来以大自在力， 于一切世得自在， 大悲本愿处斯土， 周旋苦海度众生。 无量智慧神通力 现代汉语译本：‘供养吗？’又对海神说：‘你们住在海洋江河中，如来的舍利被你们收取了，住在陆地上的人如何能够前往供养呢？’当时，四天王都忏悔了，忏悔后各自回到天宫；当时，大海、江河的神等，也都忏悔了，确实如圣人所说，忏悔后各自返回。 《大般涅槃经·圣躯廓润品》第四 当时，帝释（Indra，天神之王）拿着七宝瓶和供养器具来到荼毗（cremation）的地方，火一时自然熄灭。帝释就打开如来的宝棺，想要请取佛牙。楼逗（Lohita，人名）就问：‘你想要做什么？’回答说：‘想要请取佛牙，带回天上供养。’楼逗说：‘不要擅自取走，应该等待大众，然后一起分。’帝释说：‘佛陀先前给了我一颗牙舍利，所以我才来，火就自己熄灭了。’帝释说完这话，就打开宝棺，从佛的口中右侧上颚取走牙舍利，然后回到天上建塔供养。当时，有两个行动迅速的罗刹（Rakshasa，恶鬼）隐身跟随着帝释，众人都没有看见，他们盗走了一对佛牙舍利。 当时，城里所有的士女、所有的大众，都同时来到想要争夺舍利。楼逗告诉他们说：‘大家应当知道，请稍安勿躁。如佛所说，应当依法，共同分取供养。’当时，城里的士女、所有的大众没有听楼逗所说的话，就各自拿着矛、槊、弓箭、刀剑、罥索、各种战具，各自装扮，想要夺取舍利。当时，城里的人们就打开佛棺，兜罗白㲲（tula white cloth，一种白色细布）完好无损没有被烧毁，大众看到后又大声号哭，泪流满面，各自拿着所持的物品悲哀地供养，内心深处礼拜，流着眼泪长跪，一同说偈赞叹： ‘如来以大自在力，于一切世得自在，大悲本愿处斯土，周旋苦海度众生。无量智慧神通力’
English
English version: ‘Offerings?’ Then he spoke to the sea gods: ‘You dwell in the great oceans and rivers, and if you take the relics of the Tathagata, how can the people who live on land come to make offerings?’ At that time, the Four Heavenly Kings all repented, and after repenting, each returned to their heavenly palaces. At that time, the gods of the great oceans and rivers also repented, and as the sage had said, after repenting, each returned. The Great Parinirvana Sutra, Chapter 4: The Glorious Body At that time, Indra (King of the Gods) arrived at the cremation site with seven jeweled vases and offerings. The fire extinguished itself naturally at once. Indra then opened the Tathagata's jeweled coffin, intending to take the Buddha's tooth. Lohita (a person's name) asked, ‘What do you intend to do?’ He replied, ‘I wish to take the Buddha's tooth and return to the heavens to make offerings.’ Lohita said, ‘Do not take it on your own; wait for the assembly, and then divide it together.’ Indra said, ‘The Buddha previously gave me a tooth relic, which is why I have come, and the fire extinguished itself.’ After Indra spoke these words, he opened the jeweled coffin and took the tooth relic from the upper right jaw of the Buddha's mouth, then returned to the heavens to build a stupa for offerings. At that time, two swift Rakshasas (demons) followed Indra in disguise, unseen by the crowd, and stole a pair of Buddha's tooth relics. At that time, all the men and women in the city, all the people, came at once, wanting to contend for the relics. Lohita told them, ‘Everyone should know, please wait patiently. As the Buddha said, it should be done according to the Dharma, and we should divide the offerings together.’ At that time, the men and women in the city, all the people, did not listen to Lohita's words, and each took up spears, lances, bows, arrows, swords, snares, and all kinds of weapons, and adorned themselves, wanting to seize the relics. At that time, the people in the city opened the Buddha's coffin, and the tula white cloth (a type of fine white cloth) was intact and not burned. When the crowd saw this, they cried out loudly again, tears filling their eyes, and each took what they had and made sorrowful offerings, bowing deeply with their hearts, kneeling with tears, and together recited a verse of praise: ‘The Tathagata, with great power of self-mastery, attains self-mastery in all worlds, with great compassion and original vows, dwells in this land, travels through the sea of suffering to deliver all beings. Immeasurable wisdom and supernatural power’ -------------------------------------------------------------------------------- ， 出没生死无挂碍， 能以一身为多身， 多身一身为无量。 神变普应咸皆见， 无缘即现入涅槃， 我等福尽无应缘， 故乃如来见放舍。 佛于娑罗宝棺中， 大力士举皆不起， 大悲之力自轻举， 升空高一多罗树， 乘虚徐绕拘尸城， 七日大圣绕七匝， 绕已自临茶毗所， 不共神力所施为。 一切天人莫能测， 佛于大般涅槃中， 金刚不坏力自在， 一切茶毗火不然， 自于心中出慈火， 焚烧七日示现尽， 人天不能灭此火， 如来大悲示应力。 帝释来至火便灭， 妙兜罗绵缠佛身， 大火焚烧都不燃， 白㲲随佛宝棺内， 火中俨然而不烧， 方知如来自在力。 于法自在为法王， 敬礼大悲三界尊、 敬礼圣中无畏者、 敬礼普覆大慈力、 敬礼神变自在者， 我等从今离世尊， 没苦无能见救护。 哀哉哀哉大圣尊！ 方今长别何由见？”
Chinese
尔时大众说是偈已，重复悲泣，各以所持尽哀供养。 尔时，楼逗普为天人一切大众，与城内人共于棺所，徐举白㲲及兜罗绵：其迦叶等白㲲千张火全不烧；其城内人白㲲千张，除外一重余者灰烬；其兜罗绵宛然如故。尔时，楼逗取此白㲲及兜罗绵细破 现代汉语译本 出入生死没有障碍， 能够以一个身体化为多个身体，多个身体又化为一个身体，数量无量。 神变普遍应现，众生都能看见，没有因缘时就示现进入涅槃（Nirvana，佛教术语，指脱离轮回的最终解脱）。 我们福德耗尽，没有感应的因缘，所以如来（Tathagata，佛的称号）才示现放舍我们。 佛在娑罗（Sala，一种树木）宝棺中，大力士举都举不起来， 凭借大悲的力量自己轻轻举起，升到空中一多罗树（Tala，一种棕榈树）的高度， 在空中缓缓围绕拘尸城（Kushinagar，佛陀涅槃之地），七天里，大圣（指佛陀）绕城七圈， 绕完后自己来到荼毗（Cremation，火葬）的地方，这是不共的神力所为。 一切天人和人都无法测度，佛在大般涅槃（Maha-parinirvana，佛陀的最终涅槃）中， 金刚不坏的力量自在无碍，一切荼毗的火焰都无法点燃， 自己从心中发出慈悲的火焰，焚烧七天，示现圆寂， 人天都无法熄灭这火焰，这是如来大悲示现的应化之力。 帝释（Indra，天神之王）来后火焰才熄灭，用妙兜罗绵（Tula，一种柔软的棉花）缠绕佛身， 大火焚烧都不能点燃，白㲲（Baiti，一种白色丝织品）随着佛的宝棺进入火中， 在火中安然无恙没有被烧毁，这才知道如来自在的力量。 于法自在，是为法王，敬礼大悲三界尊（指佛陀）， 敬礼圣者中的无畏者，敬礼普遍覆盖的大慈悲力， 敬礼神变自在者，我们从今以后离开世尊， 沉没在苦海中，没有谁能救护我们。哀哉！哀哉！大圣尊！ 如今长久分别，何时才能再见到您？’ 这时，大众说完这偈颂后，再次悲伤哭泣，各自拿出所持之物，尽力哀悼供养。 这时，楼逗（Loudou，人名）普遍为天人一切大众，与城内的人一起在棺材旁，慢慢举起白㲲和兜罗绵：迦叶（Kasyapa，佛陀弟子）等人的千张白㲲，火完全没有烧着；城内人的千张白㲲，除最外一层外，其余都化为灰烬；兜罗绵仍然完好如初。这时，楼逗取下这些白㲲和兜罗绵，细细地撕破。
English
English version Emerging and disappearing from life and death without hindrance, Able to transform one body into many, and many bodies into one, immeasurable in number. Divine transformations universally appear, all beings can see, when there is no cause, they manifest entering Nirvana (Nirvana, a Buddhist term referring to the ultimate liberation from the cycle of rebirth). Our merits are exhausted, and there is no cause for response, therefore the Tathagata (Tathagata, an epithet of the Buddha) manifests abandoning us. The Buddha is in the Sala (Sala, a type of tree) jeweled coffin, even strong men cannot lift it, Relying on the power of great compassion, he lifts himself lightly, rising to the height of a Tala (Tala, a type of palm tree) tree in the air, Slowly circling the city of Kushinagar (Kushinagar, the place of Buddha's Nirvana) in the air, for seven days, the Great Sage (referring to the Buddha) circled the city seven times, After circling, he himself came to the place of cremation (Cremation), this is the doing of uncommon divine power. All gods and humans cannot fathom it, the Buddha, in the Great Parinirvana (Maha-parinirvana, the final Nirvana of the Buddha), The indestructible power of Vajra (Vajra, diamond-like) is free and unhindered, all the flames of cremation cannot ignite, He himself emits compassionate flames from his heart, burning for seven days, manifesting the completion of his passing, Neither gods nor humans can extinguish this fire, this is the responsive power of the Tathagata's great compassion. When Indra (Indra, the king of gods) arrived, the flames extinguished, the Buddha's body was wrapped in fine Tula (Tula, a type of soft cotton) cotton, The great fire could not ignite it, the Baiti (Baiti, a type of white silk fabric) went into the fire with the Buddha's jeweled coffin, It remained intact in the fire without being burned, only then did we know the Tathagata's power of freedom. Free in the Dharma, he is the King of Dharma, we pay homage to the compassionate Lord of the Three Realms (referring to the Buddha), We pay homage to the fearless one among the saints, we pay homage to the great compassionate power that universally covers, We pay homage to the one who is free in divine transformations, from now on we are separated from the World Honored One, Sinking in the sea of suffering, there is no one to save us. Alas! Alas! Great Sage! Now we are separated for a long time, when will we see you again?' At this time, after the assembly finished reciting this verse, they wept again in sorrow, each offering what they had, doing their best to mourn and make offerings. At this time, Loudou (Loudou, a person's name), universally for all the gods and humans, together with the people in the city, slowly lifted the Baiti and Tula cotton by the coffin: the thousand pieces of Baiti of Kasyapa (Kasyapa, a disciple of the Buddha) and others were not burned at all; the thousand pieces of Baiti of the people in the city, except for the outermost layer, the rest turned to ashes; the Tula cotton remained as before. At this time, Loudou took these Baiti and Tula cotton and tore them into small pieces. --------------------------------------------------------------------------------
Chinese
分之，与诸大众，令起宝塔而供养之；楼逗复取㲲灰亦细分众，令起宝塔而供养之；其余烬灰无复得分，众各自取，起塔供养。 其城内人先已遣匠造八金坛，八师子座，各以七宝而为庄严，其七宝坛各受一斛，各置七宝师子座上。其八师子七宝之座，座别各有三十二力士，各严七宝、璎珞、杂彩缠身，共举七宝八师子座；座上复各有八婇女，身严七宝、璎珞、杂彩持七宝坛；座上复各有八婇女，严身璎珞执七宝盖覆金坛上；座上复各有八婇女，身严璎珞，持七宝剑，卫七宝坛；座上复各有八婇女，身严璎珞，执雉毛纛，竖坛四面；座别各有无量人众，持妙音乐、幢幡、宝盖、香花、璎珞围绕供养；座各复有无量人众，各持弓箭、矛槊、罥索、长钩、一切战具而围绕之，从拘尸城前后围绕向茶毗所。 其八师子七宝之座出城去后，城内人众即持无数香泥、香水，寻力士后，平治涂地，作香泥路，广博严事，向茶毗所。其路两边无数宝幢、幡盖、香花、真珠、璎珞、众妙杂彩、音乐、弦歌严饰路边，俨然供养，待大圣尊舍利而还。其诸力士持八师子七宝之座，围绕至茶毗所，即大哀泣，号哭哽咽，声震大千，各以所持深心供养。 尔时，世尊大悲力故，碎金刚体成末舍利，惟留四牙不可沮坏。尔时， 现代汉语译本 然后，将佛陀的舍利分给在场的大众，让他们各自建造宝塔来供奉；楼逗（一种容器）又取来细灰，也分给大众，让他们各自建造宝塔来供奉；剩下的灰烬无法再分，大众各自取走，建造宝塔供奉。 拘尸城内的人们先前已派遣工匠建造了八个金坛，八个狮子座，都用七宝来装饰，每个七宝坛能容纳一斛（古代容量单位），各自放置在七宝狮子座上。这八个七宝狮子座，每个座都有三十二位力士，各自佩戴七宝、璎珞（用珠玉穿成的装饰品）、各种彩带缠绕全身，共同举起七宝八狮子座；座上又各有八位婇女（宫女），身佩七宝、璎珞、各种彩带，手持七宝坛；座上又各有八位婇女，身佩璎珞，手执七宝盖，覆盖在金坛上；座上又各有八位婇女，身佩璎珞，手持七宝剑，护卫七宝坛；座上又各有八位婇女，身佩璎珞，手执雉毛纛（用雉鸡羽毛装饰的旗帜），竖立在坛的四面；每个座都有无数人众，手持美妙的音乐、幢幡（一种旗帜）、宝盖、香花、璎珞围绕供奉；每个座又有无数人众，各自拿着弓箭、矛槊（长矛）、罥索（捕猎工具）、长钩、一切战具来围绕，从拘尸城前后围绕着向荼毗（火葬）的地方行进。 这八个七宝狮子座出城后，城内的人们就拿着无数的香泥、香水，紧随力士之后，平整涂抹地面，铺成香泥路，宽阔而庄严，通向荼毗的地方。路的两边有无数的宝幢、幡盖、香花、珍珠、璎珞、各种美妙的彩带、音乐、歌声装饰着路边，庄严地供奉着，等待大圣尊的舍利返回。那些力士举着八个七宝狮子座，围绕着到达荼毗的地方，随即大声哀泣，号哭哽咽，声音震动大千世界，各自用所持之物深心供奉。 这时，世尊以大悲的力量，将金刚之身碎成末状的舍利，只留下四颗牙齿无法毁坏。这时，